This book examines the Catholic participation in the “Long Sixties” in the United States, a decade that, for Catholic Americans, began in 1964 (the year the first reforms mandated by the Second ...
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This book examines the Catholic participation in the “Long Sixties” in the United States, a decade that, for Catholic Americans, began in 1964 (the year the first reforms mandated by the Second Vatican Council began to be implemented) and continued into the 1970s. The book argues that the most important result of that era was the emergence of the awareness among many of the Catholic faithful that everything in history changes, including the Church. This seemingly obvious insight generated considerable turmoil within the American Catholic community, which was accustomed to thinking of their religious beliefs and practices as timeless. The battles generated by that insight largely shaped the debates within the community during the final quarter of the twentieth and the first decade of the twenty-first century. In the process of narrating those turbulent events, the book offers a new master narrative of American Catholicism during the 1960s that seeks to displace the older politicized narrative of “liberals versus conservatives.”Less

The American Catholic Revolution : How the Sixties Changed the Church Forever

Mark S. Massa, SJ

Published in print: 2010-08-16

This book examines the Catholic participation in the “Long Sixties” in the United States, a decade that, for Catholic Americans, began in 1964 (the year the first reforms mandated by the Second Vatican Council began to be implemented) and continued into the 1970s. The book argues that the most important result of that era was the emergence of the awareness among many of the Catholic faithful that everything in history changes, including the Church. This seemingly obvious insight generated considerable turmoil within the American Catholic community, which was accustomed to thinking of their religious beliefs and practices as timeless. The battles generated by that insight largely shaped the debates within the community during the final quarter of the twentieth and the first decade of the twenty-first century. In the process of narrating those turbulent events, the book offers a new master narrative of American Catholicism during the 1960s that seeks to displace the older politicized narrative of “liberals versus conservatives.”

In 1968 a street and media-savvy democratization movement led by students emerged in Mexico City. The 68 Movement was targeted in a state-sponsored massacre at a massive new housing complex ten days ...
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In 1968 a street and media-savvy democratization movement led by students emerged in Mexico City. The 68 Movement was targeted in a state-sponsored massacre at a massive new housing complex ten days before the city hosted the Olympic Games. Both the complex and the mega event were symbols of the country’s rapid modernization but also decades-long political disenfranchisement and urban redevelopment that rendered citizens “guests” of the government and its allies. In spite of institutional denial, censorship and impunity, the massacre remains a touchstone in contemporary public culture thanks to the public memory work of survivors and narrators among Mexico’s intelligentsia. Hotel Mexico asks: How was urban space—material but also literary and cinematic—harnessed as a recalcitrant archive of 1968 and continues to serve as a framework for de facto modes of justice. The 68 Movement’s imaginary and tactics are interwoven and compared with other efforts, both official and countercultural, to reevaluate or renew Mexico’s post-revolutionary modernity: in architecture, urbanism, literature, visual arts, and film—among them, Mario Pani’s housing complex Nonoalco-Tlatelolco (1958–64), kinetic environments created for the 1968 Olympics, and David Alfaro Siqueiros last major mural, The March of Humanity (1964–71).Less

Hotel Mexico : Dwelling on the '68 Movement

George F. Flaherty

Published in print: 2016-08-16

In 1968 a street and media-savvy democratization movement led by students emerged in Mexico City. The 68 Movement was targeted in a state-sponsored massacre at a massive new housing complex ten days before the city hosted the Olympic Games. Both the complex and the mega event were symbols of the country’s rapid modernization but also decades-long political disenfranchisement and urban redevelopment that rendered citizens “guests” of the government and its allies. In spite of institutional denial, censorship and impunity, the massacre remains a touchstone in contemporary public culture thanks to the public memory work of survivors and narrators among Mexico’s intelligentsia. Hotel Mexico asks: How was urban space—material but also literary and cinematic—harnessed as a recalcitrant archive of 1968 and continues to serve as a framework for de facto modes of justice. The 68 Movement’s imaginary and tactics are interwoven and compared with other efforts, both official and countercultural, to reevaluate or renew Mexico’s post-revolutionary modernity: in architecture, urbanism, literature, visual arts, and film—among them, Mario Pani’s housing complex Nonoalco-Tlatelolco (1958–64), kinetic environments created for the 1968 Olympics, and David Alfaro Siqueiros last major mural, The March of Humanity (1964–71).

Whether aberration or heritage, the surge in organized religion during the 1950s and early 1960s still functions as the “gold standard” for many today, especially Protestants and Catholics. Athough ...
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Whether aberration or heritage, the surge in organized religion during the 1950s and early 1960s still functions as the “gold standard” for many today, especially Protestants and Catholics. Athough there was still a common meta-narrative that many shared, giving stability to public and private life, it was soon to disintegrate. This seemingly idyllic picture also contained problems, which are discussed. The dramatic change in the ensuing years, especially during the later 1960s and beyond, as well as the parallel rise in conservative evangelicals and “nones” during the 1990s, is explored. The chapter refers to Robert Putnam’s work on the cultural shocks that promoted this change. It also discusses the rise in those disaffiliated and non-affiliated from religion. It looks more closely at the specifics about the “nones” and those who describe themselves “spiritual but not religious.”Less

Waking from the Dream : The Dream of the 1950s and Early 1960s

Linda A. Mercadante

Published in print: 2014-03-03

Whether aberration or heritage, the surge in organized religion during the 1950s and early 1960s still functions as the “gold standard” for many today, especially Protestants and Catholics. Athough there was still a common meta-narrative that many shared, giving stability to public and private life, it was soon to disintegrate. This seemingly idyllic picture also contained problems, which are discussed. The dramatic change in the ensuing years, especially during the later 1960s and beyond, as well as the parallel rise in conservative evangelicals and “nones” during the 1990s, is explored. The chapter refers to Robert Putnam’s work on the cultural shocks that promoted this change. It also discusses the rise in those disaffiliated and non-affiliated from religion. It looks more closely at the specifics about the “nones” and those who describe themselves “spiritual but not religious.”

This social and cultural history of Argentina’s “long sixties” argues that the nation’s younger generation was at the epicenter of a public struggle over democracy, authoritarianism, and revolution ...
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This social and cultural history of Argentina’s “long sixties” argues that the nation’s younger generation was at the epicenter of a public struggle over democracy, authoritarianism, and revolution from the mid-twentieth century through the ruthless military dictatorship that seized power in 1976. It demonstrates how, during this period, large numbers of youths built on their history of earlier activism and pushed forward closely linked agendas of sociocultural modernization and political radicalization. Focusing also on the views of adults who assessed, and sometimes profited from, youth culture, the author analyzes countercultural formations—including rock music, sexuality, student life, and communal living experiences—and situates them in an international context. She details how, while Argentines of all ages yearned for newness and change, it was young people who championed the transformation of deep-seated traditions of social, cultural, and political life. The significance of youth was not lost on the leaders of the rising junta: people aged sixteen to thirty accounted for 70 percent of the estimated 20,000 Argentines who were “disappeared” during the regime.Less

The Age of Youth in Argentina : Culture, Politics, and Sexuality from Peron to Videla

Valeria Manzano

Published in print: 2014-04-28

This social and cultural history of Argentina’s “long sixties” argues that the nation’s younger generation was at the epicenter of a public struggle over democracy, authoritarianism, and revolution from the mid-twentieth century through the ruthless military dictatorship that seized power in 1976. It demonstrates how, during this period, large numbers of youths built on their history of earlier activism and pushed forward closely linked agendas of sociocultural modernization and political radicalization. Focusing also on the views of adults who assessed, and sometimes profited from, youth culture, the author analyzes countercultural formations—including rock music, sexuality, student life, and communal living experiences—and situates them in an international context. She details how, while Argentines of all ages yearned for newness and change, it was young people who championed the transformation of deep-seated traditions of social, cultural, and political life. The significance of youth was not lost on the leaders of the rising junta: people aged sixteen to thirty accounted for 70 percent of the estimated 20,000 Argentines who were “disappeared” during the regime.